Monthly Archives: November 2011

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These two minor gods appear as a hybrid of human and cow: they have hooves insted of hands and feet, cow’s heads (but human hair), and otherwise human bodies. They are said to be brother and sister (Goggo is the female and Ogmo the male).

They are the gods of clothing and fashion. Child-size statues of the two (but in adult proportions) stand outside every temple to them. As with other gods of particular trades, temples are only found in large towns and cities, although tailors in other areas may have shrines in their homes or workshops.

They are inevitably carved naked, and dressed in actual clothes. For a tailor to be chosen to clothe the statues indicates that they are the greatest at their trade in the area. Thus the clothes are provided free (and indeed it is said that tailors bribe the temple to receive this honour, or at least make generous offerings).

The skin, eyes and hair of the gods are painted to represent the current ideal of beauty. Likewise the god’s bodies are carved to conform to ideal types. Carving or painting the statues is a similar sign of status, though to a lesser extent, since representing the human form in art is the province of Averna (also the goddess of dancing and athletics). When this ideal is judged to have changed, the statues are replaced. Old statues have no ‘sacredness’, and are simply thrown away.

Although giants resemble enlarged humans in almost all respects, their genitals are proportionally smaller, being around human-size. This explains the ability of human women to bear the children of male giants, and vice versa. Male giants are most sensitive about this fact, having been mocked for it by humans in the past, and this accounts for their often aggressive attitude to humans.

Duelling in Teleleli almost always occurs between two members of the same social circle. Some say that this is because a duel between members of two different communities is too likely to turn into a general conflict between the two communities. It is also said that, if the two disputants lack friends and acquaintances in common, no one will attempt to dissuade them from their course. Writers on the subject are not so much anxious to prevent bloodshed, as concerned that the institution of duelling may be cheapened. Umslopogaas states that duelling without proper cause “is no grave defence of honour, but an indulgence in vanity. The thoughtless duellist is like one who maketh a hasty marriage, and will travel the same road; a brief indulgence of passions followed by regret and ruin.” It should be noted that Umslopogaas’ pronouncements on duelling are largely intended as criticisms of Laodameia and her followers.